The mystical philosophy behind the Dhamma-wheel ...... copyright 2003 by Webmaster attan.com

The mystical philosophy behind the Dhamma-wheel copyright 2003 by
Webmaster attan.com
Herein the record should be set straight, in that there is
nothing within Buddhism which technically reads as per the modern
notion that Buddha “turns the wheel of Dhamma, or the wheel of
Brahma”, reminiscent of Bob Barker spinning the wheel on “The Price is
Right”, but in actuality he (Buddha) is That (Brahman) which turns the
wheel itself, that being the Self-same mind coherent of itself which
has “become Brahman” [MN 1.341]. This is also the “Eye of the eye” or
also [Rg. V. X,55,1] “the hidden light within the heart" (mind, or
citta) of sentient beings which is unrevealed, which is called the
“hidden third light” [Rg. V. X,56,1] which “goes unseen by gods and
men”; the other two lights being that of the deva (god) world and that
of the manussa (human) world. “The Lord, the Buddha, is That (Brahman)
which makes the Brahman-wheel (Brahmacakka) move (unmoved mover,
Atman)” [It. #123], as explained by: [Nidanavagga-Att. 2.46] “Brahman-
wheel meaning the Ultimate, the transcendental purified wheel of
Dhamma.”
One of meager understanding might attempt to argue that there is
little distinction to be made between “turns the wheel” or “is That
which turns the wheel”, but this is not so. He, the Universal monarch,
who is wholly awake (anutara-sambodhi) is not subject to the coming,
processions (pavattana) or going, recessions (nirodha, pravartana)
like those beings lost in samsara who dwell along the rim the of the
world-wheel who are perpetually undergoing birth and death. From the
aspect of the twin-wheels of the chariot, the Soul, or charioteer
[Jataka-2-1341], or animus, is the unseen “third-wheel” (tricakra)
[Rg. V. X, 85]. The annihilationist (ucchedavadin) upon dissecting the
body of man claims there is nothing, death is final, whereas the
perpetualist (sassatavadin) claims assuredly that one is eternal by
means of rebecoming alone, that Samsara is without escape and the best
one can hope for is the heaping of merit for favorable rebirth.
Buddhism, as well as Vedic and Upanishadic philosophy negate both
these extreme views of heresy for favor of the center terminus, or mid-
most (con-centric, nabhi or navel) of ones nature (svabhava), that
being Brahman, the very Soul which is the mind (citta) coherent with
and upon itself inflexured (Samma’). Hinder to the winding and
unwinding of life upon the wheel of samsara, is the “unseen” axle of
pure actuosity, of sheer productivity upon which the Tathagata and all
sages make themselves “like unto That”, (Thou art That). Between
becoming (bhava) and annihilation (vibhava) is ones mid-most (majjha),
namely the Soul, Brahman, the “unbecome, unmade, unmanifest” [Ud.
1.81]. To say that Gotama taught “by the middle”, which is commonly
misunderstood in ignorant vernacular as “the middle-way”, is the quest
for coherency of mind which is the path culminating in immortality [SN
5.8], through the cutting off of the chain which binds (bhandhu),
through un-binding (nis-bandhu, nibbana, nirvana) by becoming co-
inherent (coherency), which is ones “inherent nature” that is prior
and hindermost to either the heresy and pain of becoming or
unbecoming, which is “true-being” or Tat, That (Tathatta’, Brahman).
Antecedent to first cause is the causeless condition [AN 5.113] whence
begat becoming, that being Avijja (nescience) which the worthy, the
Aryan (aryasavaka) or “buddhist” wishes to cut through by “the sword
of wisdom”, therein effecting Self-upon-Self con-centric stasis
(thitatta), which “neither god, nor mara can discern” [MN 1.140]. For:
[DN 3.60] “Make thy Soul the Aryan mover of that which causes the
wheel to revolve (unmoved animus)!” is enunciated by Gotama to his
adepts.
The wheel itself represents the “not-I” (anatta, dukkha) or O,
the spokes representing mentation (manovinnana) of Self as the
reflexive, or not-Self (anatta), whereas the axle (aksa), the true
“I” (1, eka or one, synonymous with the Soul and Brahman; “ekagata” or
gone to the One, namely Brahman), the “unseen Seer”, the “unmoved
mover”, is seen from those upon the wheel of Samsara as a hollow
(akasa), but which is One, Brahman, the Atman. Unfortunately in modern
corrupt “Buddhism”, devoid (sunna) or nothing, is confused with a
“space-like-body” (akasa-sarira) or namely Brahma which is a “no-thing-
ness” (i.e. non-phenomenal), the imminent Soul. 1 seen edge-on from
the aspect of those in Samsara or anyone that looks upon a wheel
appears to be a “hollow” or an unmanifest singularity, which is one
among many reasons, and the basis of the metaphor for the wheels use
as a representation of the universe, death, and perfection both in
Vedic and Buddhist texts. Just as from the hollow of ones navel
(nabhi) one comes to be (bhava), so from the “hollow”, or nave of the
wheel of Brahman (Brahmacakka) one comes to be manifest upon the wheel
of samsara as the unmanifest perceives and conceives of itself as
being the reflection upon the waters of form, as mind is
phenomenalized (as Vinnana) by means of endowment with avijja
(nescience).
“Egoity” is superimposed by modern incorrect and highly corrupt
“Buddhism” which claims for itself the position that the Soul is
merely “egoity” alone and that Buddhism denies such views (ditthi);
however in fact the “egoity” of the Buddha is only said of that fool
who presumes of this (namo-rupa): “this is me, this is who I am, this
is my Soul!”; but of the Aryan, his true Self (attan), or “That”, the
“anasava or taintless” mind which has become extirpated from
identification (Vi-nana, agnosis) through gnosis (nana) and reversal
of avijja by means of vijja or panna (illumination, wisdom, Bodhi) is
his genuine “I”, is his “light, the refuge, his very Soul” [DN 2.100].
For just as the fool who does not know things as they are or have come
to be (yathabhutam), one who has “come to be” by a sequence of
conditions (paticcasamuppada) which have lead to suffering, there is a
means for the subjugation (nirodha) of that condition which gave rise
to that very same suffering, namely the disease (tanha,avijja), which
is a path (magga) for the reversal (nis-bandhu, i.e. Nibbana) of what
“is”, which “culminates in immortality”, that being the middle
(majjha), or the con-centric mind which is “undefiled” (anasava),
which is “free” (vimutta), which is said to be “steadfast in the
Soul” [AN 2.6]. [Therigatha #127] “Gnosis of the nave (of the Brahman-
wheel) is the Mind (citta)”, and: [Sagathavaggatika 1.101] “Conduces
the mind (citta) to become [like unto] the nave (of the wheel)”
The very nature of sati (recollection, smrti) is for the purposes
of con-centration or co-inherent-cy (coherency) of mind (citta) as
inflexured upon itself as its own support (nathi), which is a
designation for the Soul (attan) [Tikanipa’ta-Att. 3.4], ones True-
Nature (svabhava) [Mahavagga-Att. 3.270], and Self upon itself [KN
2.380]. The very nature of minds incoherency (citta endowed with
avijja) leads inevitably to Vinnana (reflexive-mind, or consciousness)
as superimposed upon psycho-physicality (namo-rupa). The incoherency
of mind as the conditional apparatus of becoming through
identification (Vi-nana, A-vijja) is the very deep and ancient
metaphor and meaning behind the “Dhamma-wheel” or more historically
the “Brahman-wheel” [It. #123]. When there is a question as per the
three wheels (tricakra), of which the third is “known only by the
Aryans and not the puthujjana (profane man)”, it will be evident that
this “hidden wheel”, of which there is no extension must be conceived
of as coincident with the one “point”, or unseen intersection of all
axis or spokes which is the axle of “true-nature” by which one is
manifest in either this world or the next. This inter-section, is the
mid-most, or con-centric, wherein life and death, and pleasure and
pain (adukkhamasukham) hold no meaning but only That-ness (Brahman)
which those “endowed with the holy eye of wisdom” have seen and
gained.
To know that “unseen” force which drives the wheel whereupon
others are born and die is the rare vision given only to a rare few
who wish to make become themselves like unto That, the unmoved mover,
the Eye of the eye, that black no-thing-ness of ones mental eye which
takes within itself that which is not itself and conceives by
ignorance “This is surely my Self!” The wish of the sage is to have
ones vision turned round (avrtta caksus), which is the first step in
knowing Self as Self, that “Thou art That”, and therein knowing the
mind before it casts its light upon the waters of form and becomes
enraptured with its own reflection, with consubstantial consciousness
and petty co-relational experiences which are the trap of those
numberless many who are in samsara and so deeply sunk there within.
The wheel is indeed the eye of ones mind (citta), as all activity is
within the nave which appears hollow, the spokes are the eye taking in
its reflection caste upon the rim of form which is ever turning, ever
changing, (it is not by coincidence that both “eye” and “wheel” have
nearly identical spelling and pronunciation). Enrapturement with this
change, with that which is composite, is suffering born of agnosis, of
avijja which the truly free (suvimutta) have cut, and gained “the
other shore beyond death’s reach”.
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